Job 11:4 Kommentar

Poor Job's wound's were yet bleeding, his sore still runs and ceases not, but none of his friends bring him any oil, any balm; Zophar, the third, pours into them as much vinegar as the two former had done. I. He exhibits a very high charge against Job, as proud and false in justifying himself (Job 11:1-4). II. He appeals to God for his conviction, and begs that God would take him to task (Job 11:5) and that Job might be made sensible, 1. Of God's unerring wisdom and his inviolable justice (Job 11:6). 2. Of his unsearchable perfections (Job 11:7-9). 3. Of his incontestable sovereignty and uncontrollable power (Job 11:10). 4. Of the cognizance he takes of the children of men (Job 11:11, Job 11:12). III. He assures him that, upon his repentance and reformation (Job 11:13, Job 11:14), God would restore him to his former prosperity and safety (Job 11:15-19); but that, if he were wicked it was in vain to expect it (Job 11:20).

INTRODUCTION TO JOB 11 In this chapter Zophar the Naamathite, Job's third friend, attacks him, and the with great acrimony and severity, and with much indecency; he charges him not only with loquacity, and vain babbling, but with lying, and with scoffing at God, and good men, Job 11:1; which he attempts to support by some things Job had said, misrepresented by him, Job 11:4; and wishes that God would take him in hand, and convince him of the wisdom of the divine proceedings with him, and of his lenity and mercy to him, Job 11:5; and then discourses of the unsearchableness of God in his counsels, and conduct; of his sovereignty, and of his power, and of the vanity and folly of men, Job 11:7; and as his friends before him, having insinuated that Job was guilty of some heinous sin, or sins, and especially of hypocrisy, advises him to repentance and reformation, and then it would be well with him; and he should enjoy much comfort, peace, and safety, even to old age, Job 11:13; and concludes it should go ill with the wicked man and the hypocrite, such as he suggests Job was, Job 11:20.

For thou hast said,.... What follows is produced to support the charge, especially of lying, which seems to be founded on what he had said in Job 6:10, my doctrine is pure; free from error, unadulterated, unmixed, not blended with Heathenish principles and human doctrines; but tending to purity of heart and life, as every word of God, and doctrine that comes from him, is pure, yea, very pure, like silver purified seven times; and such was Job's doctrine which he "received" from God, "took" (y) up and professed, taught and delivered to others, so far as was agreeable to the will of God, and the revelation he had then made: and it appears that Job had very clear and sublime notions of God, of his being and perfections, of his works of nature, providence, and grace; of Christ his living Redeemer, of redemption and justification by him, and of the resurrection of the dead; and had purer and better notions of divine things than his friends had, and spoke better things of God than they did, God himself being witness, Job 42:7; some interpret this of the purity of his life and conversation: he is further charged with saying: and I am clean in thine eyes: speaking to God, as Jarchi observes; and indeed so he was, and every believer is, in an evangelic sense; as to the new man, which is created in righteousness and true holiness, is without sin, and cannot commit it; and as washed from all sin in the blood of Christ, and as clothed with his righteousness, in which the saints are faultless before the throne, and are unblamable and irreprovable in the sight of God: but Zophar's meaning is, that Job had asserted that he was entirely free from sin in himself, was wholly without it, and did not commit any; and had appealed to God, as knowing it to be true; and which he seems to have grounded on what he had said, Job 10:7; through a mistake of his sense; which was not that he was free from sin entirely, but from any gross notorious sin, or from a wicked course of living, and particularly from the sin of hypocrisy, his friends suggested he was guilty of; otherwise he confesses himself a sinner, and prays for the pardon of his sins, and disclaims perfection in himself; see Job 7:20; and indeed there is no creature in itself clean in the sight of God, either angels or men; every man is naturally unclean; no good man is without sin, without the being, indwelling, and commission of it; nor will any truly gracious man say he is; he knows otherwise, and acknowledges it; he that says he is must be an ignorant man, or a vain and pharisaical man; yea, must not say the truth: some have suspected the first part of the words to be Job's, "and I am clean": and the other Zophar's explaining them; that is, "in thine eyes" (z); in his own apprehension, as if he had a high and conceited opinion of himself. (y) "doctrina aut oratio mea et sententia mente accepta", Michaelis; so Cocceius; "id quid ab aliis acceptum", Drusius. (z) Vid. Schultens in loc.

Previously Job had already said, “If I am ungodly, why have I not died?” Did he not define himself as “blameless”? These words do not belong to Job but to God. It is God, in fact, who designated Job as blameless in his actions and as a man “who turns away from evil.” Therefore you (i.e., Zophar) refuse the testimony of God himself.

For Thou hast said, My speech is pure, and I am clean in Thine eyes. Whoso remembers the words of blessed Job, knows how falsely this charge is fastened upon his voice. For how could he call himself pure, who says, If I justify myself, mine own mouth shall condemn me; but there is this in the wickedness of the unrighteous, that, while it refuses to bewail real evil things in itself it invents them in others, for it makes use of it as a solace of evil doing, if the life of the reprover can be also stained with false accusations. But we must know that for the most part the wicked wish what is good so far as the lips, in order that they may shew that that is bad which we have at present, and as if from the good will they bear others, they pray for favourable circumstances, in order that they may appear full of kindly affection.

But perhaps Job could say that they have no reason to reproach him or his words. To reject this he continues, "For you have said: My speech is pure." He makes this interpretation according to what Job had said already, "You will find no evil on my tongue, nor will stupidity resound on my lips" (6:30); and "I am clean in your sight." Job had not expressly said this, but Sophar wanted to take this interpretation from his words to say that Job had argued that he was not punished for sin. (10:14) Also from his statement, "Know I have done nothing wicked," (10:17) or "Have I not dissembled? Was I not silent?" (3:26) he infers the same interpretation.

Give alms to all, Ecc 11:1-4. The works of God unknown to man, Ecc 11:5. Diligence necessary, Ecc 11:6. Prosperity frequently succeeded by adversity, Ecc 11:7, Ecc 11:8. There will be a day of judgment, Ecc 11:9, Ecc 11:10.

My doctrine is pure - לקחי likchi, "my assumptions." What I assume or take as right, and just, and true, are so; the precepts which I have formed, and the practice which I have founded on them, are all correct and perfect. Job had not exactly said, My doctrine and way of life are pure, and I am clean in thine eyes; but he had vindicated himself from their charges of secret sins and hypocrisy, and appealed to God for his general uprightness and sincerity: but Zophar here begs the question, in order that he may have something to say, and room to give vent to his invective.

FIRST SPEECH OF ZOPHAR. (Job 11:1-20) Zophar assails Job for his empty words, and indirectly, the two friends, for their weak reply. Taciturnity is highly prized among Orientals (Pro 10:8, Pro 10:19).

doctrine--purposely used of Job's speeches, which sounded like lessons of doctrine (Deu 32:2; Pro 4:2). thine--addressed to God. Job had maintained his sincerity against his friends suspicions, not faultlessness.